What is Haram Music in Islam? Understanding Ma'azif and its Prohibition

In Islam, the concept of haram (forbidden) is a crucial aspect of religious observance, guiding Muslims in all facets of life. One area that often raises questions is music. The term Ma’azif frequently appears in discussions about music in Islamic texts, and understanding what it means and its implications for Muslims is essential. This article delves into the meaning of Ma’azif, explores the Islamic perspective on music, and clarifies what types of music are considered haram based on the Quran, Sunnah (Prophetic traditions), and scholarly consensus.

Defining Ma’azif: The Islamic Term for Musical Instruments

The Arabic word Ma’azif (مَعَازِف) is the plural of mi’zafah. Linguistically, it refers to musical instruments. According to classical Arabic dictionaries and Islamic scholars, Ma’azif encompasses various instruments that produce musical sounds.

Instruments Played: Fath al-Bari, a renowned commentary on Sahih al-Bukhari, defines Ma’azif as musical instruments in general. Al-Majmu’, a comprehensive work of Islamic jurisprudence, elaborates that Ma’azif refers to instruments that are played to produce music.
Singing: Al-Qurtubi, a prominent Islamic scholar, cited al-Jawhari, another linguistic authority, who stated that Ma’azif can also mean singing itself.
Sound of Instruments: It has also been interpreted to mean the sounds produced by musical instruments, highlighting the auditory aspect of music.
Percussion Instruments: Al-Dimyati in al-Hawashi specifies Ma’azif as including drums (dufuf, singular daff) and other instruments that are struck or beaten to create rhythm and music.

In essence, Ma’azif in Islamic discourse broadly refers to musical instruments and, by extension, the music produced by them, encompassing both melodic and rhythmic aspects of sound. Understanding this term is the first step in understanding the Islamic rulings on music.

Scriptural Evidence for the Prohibition of Music (Haram)

The Islamic prohibition of music is primarily derived from interpretations of the Quran and the Sunnah. Several verses of the Quran and Prophetic traditions are cited as evidence for music being considered haram in Islam, with certain exceptions.

Quranic Verses on the Prohibition of Music

Several verses in the Quran are interpreted by many Islamic scholars as discouraging or prohibiting music.

Surah Luqman (31:6): Condemnation of “Idle Talk”

“And of mankind is he who purchases idle talks [lahw al-hadith] to mislead (men) from the path of Allah without knowledge and who take it in ridicule; for such there will be a humiliating torment.” [Luqman 31:6]

Many prominent scholars, including those from the early generations of Islam, interpreted “idle talks” (lahw al-hadith) in this verse to mean singing and music.
- Ibn ‘Abbas: Considered a leading scholar among the Prophet’s companions, Ibn ‘Abbas, stated that lahw al-hadith refers to singing.
- Mujahid: Another respected early scholar, Mujahid, interpreted it as playing the drum (tabl).
- Al-Hasan al-Basri: A renowned scholar of the early Muslim generations, Al-Hasan al-Basri, stated that this verse was revealed concerning singing and musical instruments.
- Al-Sa’di: A later scholar, Al-Sa’di, expanded on the interpretation, including in lahw al-hadith all forms of forbidden speech, falsehood, nonsense, incitement to disbelief and disobedience, backbiting, slander, lies, insults, curses, and importantly, “the singing and musical instruments of the Shaytan.”
Ibn al-Qayyim, a highly influential Islamic scholar, emphasized the strength of the interpretation of the Prophet’s companions and their followers (Sahabah and Tabi’in) that “idle talk” refers to singing. He cited the strong chain of narration (sahih isnad) for these interpretations from Ibn ‘Abbas and Ibn Mas’ud, another prominent companion. Ibn Mas’ud himself swore by Allah three times that lahw al-hadith means singing.

Ibn al-Qayyim further argued that singing is worse than other forms of idle talk, as it can lead to immoral behavior (zina), nurture hypocrisy in the heart, and act as a trap of Satan, diverting people from the Quran.
Surah Al-Isra (17:64): Satan’s Voice

“[Allah said to Iblis:] And befool them gradually those whom you can among them with your voice [bi sawtika]…” [al-Isra 17:64]

In this verse, Allah addresses Satan (Iblis), granting him power to mislead people with his “voice.” Many scholars interpret “voice” (sawt) here to include music and singing.
- Mujahid: Again, Mujahid interpreted “his voice” (Satan’s voice) as referring to “singing and falsehood.”
- Ibn al-Qayyim: Ibn al-Qayyim elaborated that anyone who speaks in disobedience to Allah, plays a flute, or plays any forbidden drum is using the “voice of Satan.” He expanded this interpretation to include all acts of disobedience, categorizing those who walk to sin as Satan’s infantry and those who ride to sin as his cavalry. This interpretation is attributed to the Salaf (early generations of Muslims), as narrated from Ibn ‘Abbas.
Surah An-Najm (53:59-61): Reproach for Indulging in Amusement

“Do you then wonder at this recitation (the Quran)? And you laugh at it and weep not, Wasting your (precious) lifetime in pastime and amusements [samidoon]?” [al-Najm 53:59-61]

This verse reproaches those who react to the Quran with laughter and amusement instead of reverence and reflection. The word samidoon is interpreted by some scholars to mean singing or engaging in frivolous entertainment.
- ‘Ikrimah: Narrated from Ibn ‘Abbas, ‘Ikrimah explained that al-sumud (verbal noun of samidoon) means “singing” in the dialect of Himyar (a region in Yemen). He cited the phrase “Ismidi lana” (sing for us) as evidence.
- Ibn Kathir: The renowned Quran commentator Ibn Kathir supported this interpretation, stating that samidoon means singing and that this is the Yemeni dialect usage.

These Quranic verses, as interpreted by numerous classical and contemporary Islamic scholars, form a significant part of the scriptural basis for considering music and singing as haram in Islam. The interpretations focus on the potential of music to distract from religious duties, promote immoral behavior, and act as a tool of Satan in leading people astray.

Prophetic Traditions (Hadith) on the Prohibition of Music

In addition to the Quranic verses, several Prophetic traditions (hadith) are cited as evidence for the prohibition of music. These hadith provide more direct statements and insights into the Prophet Muhammad’s (peace be upon him) views on music and musical instruments.

Hadith on Permissibility of Haram Activities:

“Among my ummah there will certainly be people who permit zina, silk, alcohol and musical instruments…” (Narrated by al-Bukhari ta’liqan, no. 5590; narrated as mawsul by al-Tabarani and al-Bayhaqi)

This hadith, although found in Sahih al-Bukhari as a ta’liqan (suspended narration), is considered authentic due to its corroboration in other collections. It mentions that in the Prophet’s community, there will be people who will deem permissible (permit) things that are inherently forbidden in Islam: illicit sexual intercourse (zina), wearing silk for men, alcohol, and musical instruments.
- Ibn al-Qayyim’s Interpretation: Ibn al-Qayyim highlights two key points from this hadith:
  - The phrase “[they] permit” indicates that musical instruments are, in fact, haram according to Islamic law (shari’ah), but these people will wrongly permit them.
  - The mention of musical instruments alongside zina and alcohol, which are undoubtedly haram, strongly suggests that musical instruments are also in the same category of prohibition. If music were not haram, there would be no reason to mention it alongside these major sins.
- Shaykh al-Islam Ibn Taymiyyah’s View: Shaykh al-Islam Ibn Taymiyyah, another highly influential scholar, stated that this hadith clearly indicates the hurmah (prohibition) of Ma’azif, which, according to scholars of Arabic language, means musical instruments of all kinds.
Hadith on Slave Women Singers and “Idle Talk” Verse:

“Do not sell singing slave women, do not buy them and do not teach them. There is nothing good in this trade, and their price is haram. Concerning such things as this the ayah was revealed (interpretation of the meaning): {And of mankind is he who purchases idle talks (i.e. music, singing) to mislead (men) from the path of Allah…} [Luqman 31:6].”(Hasan hadith reported by Abu Umamah)

This hadith, classified as hasan (good), explicitly forbids the trade of slave women who are singers, stating that their price is haram (forbidden). It directly connects this prohibition to the Quranic verse about “idle talk,” reinforcing the interpretation that this verse condemns singing and music.
Hadith of Ibn ‘Umar and the Woodwind Instrument:

“It was narrated that Nafi’ said: Ibn ‘Umar heard a woodwind instrument, and he put his fingers in his ears and kept away from that path. He said to me, O Nafi’, can you hear anything? I said, No. So he took his fingers away from his ears and said: I was with the Prophet (peace and blessings of Allah be upon him) and he heard something like this, and he did the same thing.” (Sahih Abu Dawud)

This hadith illustrates the practice of Ibn ‘Umar, a prominent companion, and his emulation of the Prophet’s reaction to hearing a woodwind instrument. Both the Prophet and Ibn ‘Umar physically distanced themselves from the sound and blocked their ears.
- Interpretation of “Hearing” vs. “Listening”: Scholars distinguish between “hearing” (sama’) and “listening” (istima’). “Hearing” is unintentional, while “listening” is intentional. The Prophet and Ibn ‘Umar blocked their ears to avoid listening intentionally to the music, even though they could not prevent hearing it unintentionally. This is interpreted as showing disapproval of intentionally listening to musical instruments.
- Shaykh al-Islam Ibn Taymiyyah’s Explanation: Shaykh al-Islam Ibn Taymiyyah clarifies that the prohibition and blame are connected to listening intentionally, not merely hearing unintentionally. He states that there is no prohibition or blame on unintentionally hearing music. This is supported by the principle that actions are judged by intentions in Islam.
- Ibn Qudamah al-Maqdisi’s Perspective: Ibn Qudamah al-Maqdisi explains that Ibn ‘Umar’s action was about avoiding listening intentionally. The Prophet’s inquiry to Nafi’ was to ascertain when the sound had stopped so he could resume his path and unblock his ears, indicating that he avoided even unintentional hearing as much as possible out of caution.

These hadith, combined with the Quranic verses, provide a comprehensive scriptural basis for the Islamic view that music, particularly instrumental music, is generally haram. The emphasis is on avoiding intentional listening and distancing oneself from music as a way to maintain piety and focus on religious duties.

Scholarly Consensus (Ijma) on the Prohibition of Music

Beyond the scriptural evidence, the consensus (ijma) of recognized Islamic scholars across different eras and schools of thought is also cited as a strong basis for the prohibition of music.

Views of the Four Imams: Shaykh al-Islam Ibn Taymiyyah stated that the view of the four major Imams of Islamic jurisprudence (Abu Hanifah, Malik, Shafi’i, and Ahmad) is that all types of musical instruments are haram. He emphasized that no dissenting opinion is reported from any of their followers on this matter.
Al-Albani’s Assertion: Al-Albani, a prominent 20th-century scholar, affirmed that the four madhhabs (schools of jurisprudence) agree on the hurmah (prohibition) of all musical instruments.
Madhhab of Abu Hanifah: Ibn al-Qayyim described the Hanafi madhhab as the strictest in this regard, with strong statements from its scholars prohibiting listening to all musical instruments, even simple percussion like tapping a stick. They considered listening to music a sin that renders a person a fasiq (evildoer) whose testimony is rejected in Islamic courts. Some Hanafi scholars even considered enjoying music to be akin to disbelief (kufr), although this is a minority view within the school. They advocated actively avoiding hearing music, even entering a house without permission if music is heard to stop the evil act.
View of Imam Malik: Imam Malik, when asked about hearing and enjoying music while walking or sitting, advised getting up and leaving if one finds enjoyment in it, unless there is a necessity to remain. He considered engaging in such activities as characteristic of fasiqs (evildoers).
View of Imam al-Shafi’i: Ibn al-Qayyim clarified that the Shafi’i madhhab also considers music haram, refuting claims that Imam al-Shafi’i permitted it. Scholars knowledgeable in the Shafi’i school denounced those who attributed permissibility to him.
View of Imam Ahmad: Imam Ahmad’s son, ‘Abd-Allah, narrated his father’s view that “Singing makes hypocrisy grow in the heart; I do not like it,” reflecting a strong disapproval. Ibn Qudamah, a key scholar of the Hanbali madhhab, categorized string instruments, flutes, lutes, drums, and similar instruments as haram. He stated that persistently listening to them can lead to the rejection of one’s testimony.
Al-Tabari’s Report: Al-Tabari reported that scholars across different regions agreed that singing is makruh (disliked and should be prevented). While makruh can sometimes mean disliked but not forbidden, in early Islamic scholarship, it often carried the meaning of haram (forbidden), particularly when coupled with the directive to prevent it. Al-Tabari’s statement is interpreted by many as reflecting a consensus on the prohibition of music.

This widespread scholarly consensus across different schools of thought and historical periods further strengthens the view that music is generally considered haram in Islam. While there might be minor differences in the intensity of prohibition or specific details, the overall agreement on the impermissibility of musical instruments is substantial.

Exceptions: The Permissible Daff

Despite the general prohibition, Islamic jurisprudence acknowledges specific exceptions. The most prominent exception is the daff, a simple frame drum resembling a tambourine without jingles or cymbals.

Permissibility for Women: The daff is considered permissible for women to play on joyous occasions like Eid (religious festivals) and weddings (nikah). This permissibility is based on specific Prophetic traditions that made exceptions for these occasions.
Evidence for Daff: The permissibility of the daff is derived from sahih (authentic) hadith that mention the Prophet Muhammad (peace be upon him) allowing or not prohibiting the playing of the daff by women in specific contexts.
Restrictions for Men: It’s important to note that this exception is generally for women only. Men playing the daff or clapping hands is discouraged and considered an imitation of women. The Prophet (peace be upon him) is reported to have said, “Clapping is for women and tasbih (saying Subhan Allah) is for men.” Men engaging in activities associated with women, like playing the daff and singing, were sometimes referred to as mukhannath (effeminate) by the early generations of Muslims.
Hadith of ‘Aishah and the Young Girls: The famous hadith of ‘Aishah (may Allah be pleased with her) where two young girls were singing during Eid in her presence is often cited in discussions about the permissibility of the daff. When Abu Bakr (her father) disapproved, calling it “musical instruments of the Shaytan,” the Prophet (peace be upon him) corrected him, saying, “Leave them alone, O Abu Bakr, for every nation has its ‘Eid, and this is our ‘Eid, the people of Islam.” This hadith is interpreted as allowing singing (with daff) by young girls during Eid, within certain limits. Scholars emphasize that the girls were young and their songs were simple and about valor in war, not romantic or inappropriate content. Furthermore, it’s noted that the Prophet himself was turned away from them, suggesting he was not actively listening to their singing.

The exception of the daff for women on specific occasions is a carefully defined allowance within Islamic jurisprudence. It does not extend to other musical instruments or to men, and it is limited to occasions of legitimate joy and celebration within Islamic guidelines.

Refuting Arguments for Permissibility and Misconceptions

Several arguments are sometimes raised to challenge the prohibition of music or to justify its permissibility. Islamic scholars have refuted these arguments based on scriptural evidence and sound reasoning.

Military Music Exception: Some argue for an exception for military music, suggesting drums in warfare are permissible. However, this view lacks solid basis in Islamic texts. Scholars argue that there is no clear evidence for this exception and that focusing on remembrance of Allah (dhikr) and piety (taqwa) is more appropriate during warfare than music. Additionally, imitating non-Muslims’ customs, including military music, is discouraged in Islam, especially when it involves something generally prohibited like music.
Abyssinians Playing in the Mosque: The hadith about Abyssinians playing in the Prophet’s mosque is sometimes cited to justify music. However, this is misinterpreted. The Abyssinians were playing with spears and shields as a form of martial display, not musical performance. The Prophet (peace be upon him) allowed this as a cultural expression and a form of permissible entertainment on Eid, not as a general allowance for music. It falls under the category of permissible sports and activities, not musical entertainment.
Softening Hearts Argument: The claim that music softens hearts and creates gentle feelings is also refuted. Scholars argue that music primarily provokes desires and whims rather than genuine spiritual softening of the heart. If music truly softened hearts in a spiritually beneficial way, musicians themselves would be expected to be more righteous and well-behaved, which is often not the case. True softening of hearts in Islam comes from remembrance of Allah, reflection on the Quran, and acts of worship.
“Idle Talk” Misinterpretation: Some argue that “idle talk” in Surah Luqman does not refer to singing. This is countered by the strong interpretations of the Prophet’s companions and early scholars, like Ibn ‘Abbas and Ibn Mas’ud, who explicitly stated that “idle talk” includes singing. Their understanding, as direct recipients of the Prophet’s teachings and native Arabic speakers, carries significant weight in Islamic interpretation.
Singing as Worship: The idea that singing can be a form of worship if intended to aid obedience to Allah is also rejected. Scholars argue that using haram means (music) to achieve good ends is not permissible in Islam. Worship must be in accordance with Islamic law, and music, being generally prohibited, cannot be transformed into a form of worship simply by intention. True worship involves actions and expressions that are prescribed or explicitly allowed in Islam.
Weakness of Hadith Argument: Claims that hadith prohibiting music are weak or flawed are also refuted. While some individual hadith might have been subject to scholarly discussion regarding their chain of narration, the overall body of hadith evidence, including those in Sahih al-Bukhari and other authentic collections, is considered strong and collectively establishes the prohibition. The consensus of Imams and scholars further reinforces the authenticity and reliability of these hadith in establishing the Islamic ruling on music.

These refutations address common misconceptions and arguments used to justify music in Islam. Islamic scholars consistently emphasize adherence to scriptural evidence, scholarly consensus, and sound principles of Islamic jurisprudence in understanding and applying the rulings on music.

Conclusion: Adhering to Islamic Guidance

In conclusion, the predominant view in Islam, based on Quranic interpretation, Prophetic traditions, and scholarly consensus across various schools of thought, is that musical instruments (Ma’azif) and listening to music are generally haram (forbidden). This prohibition is rooted in concerns about music’s potential to distract from religious duties, incite immoral desires, and lead away from the path of Allah.

The exception of the daff for women on joyous occasions is a specific and limited allowance, not a general permission for music. Arguments for the permissibility of music or for broader exceptions are generally refuted by Islamic scholars based on scriptural evidence and established principles.

For Muslims seeking to live in accordance with Islamic teachings, understanding and adhering to these guidelines regarding music is essential. It is a matter of piety, seeking closeness to Allah, and avoiding what is considered detrimental to spiritual well-being in Islamic tradition. While the topic may be debated, the weight of scriptural evidence and scholarly consensus strongly supports the view of music being haram. Therefore, Muslims are advised to abstain from music and seek spiritually enriching alternatives like listening to the Quran, engaging in remembrance of Allah, and pursuing knowledge that benefits in this life and the hereafter.

This understanding reflects a commitment to seeking knowledge from authentic Islamic sources and striving to live according to the guidance of the Quran and Sunnah, as understood and practiced by generations of respected Islamic scholars.

References:

Al-I’lam bi Naqd Kitab al-Halal wa’l-Haram, by Shaykh al-‘Allamah Salih ibn Fawzan al-Fawzan
Al-Sama’ by Shaykh al-Islam Ibn al-Qayyim
Tahrim Alat al-Tarab, by Shaykh Muhammad Nasir al-Deen al-Albani (may Allah have mercy on him)
Fath al-Bari by Ibn Hajar al-Asqalani
Al-Majmu’ by Imam al-Nawawi
Tafsir al-Tabari by Imam al-Tabari
Tafsir Ibn Kathir by Ibn Kathir
Tafsir al-Qurtubi by Al-Qurtubi
Ighathat al-Lahfan by Ibn al-Qayyim
Madarij al-Salikin by Ibn al-Qayyim
Majmu’ al-Fatawa by Ibn Taymiyyah
Al-Mughni by Ibn Qudamah
Al-Kafi by Ibn ‘Abd al-Barr
Kifayat al-Akhbar by Abu Bakr al-Hisni
Talbis Iblis by Ibn al-Jawzi
Sharh Muslim by Imam al-Nawawi
Nayl al-Awtar by al-Shawkani
al-Jami’ by al-Qayrawani
al-Sahihah by al-Albani
al-Musannaf by Ibn Abi Shaybah
Sharh al-Sunnah by al-Baghawi
Gharib al-Hadith by Abu ‘Ubayd
al-I’lam by Shaykh Salih al-Fawzan
al-Darb bi’l-Nawa li man abaha al-Ma’azif li’l-Hawa by Shaykh Sa’d al-Din ibn Muhammad al-Kibbi.

What is Haram Music in Islam? Understanding Ma’azif and its Prohibition